DOCSLIB.ORG

Alhawasli Et Al.Pub

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Alhawasli Et Al.Pub JOURNAL OF ISLAMIC ARCHITECTURE P-ISSN: 2086-2636 E-ISSN: 2356-4644 Journal Home Page: http://ejournal.uin-malang.ac.id/index.php/JIA THE IMPACT OF HOLY KAABA CUBIC SHAPE ON THE INCORPOREAL SPACE | Received May 4th, 2018 | Accepted July 27th, 2018 | Available Online December 15th, 2018 | | DOI: http://dx.doi.org/10.18860/jia.v5i2.5040 | Hiba Alhawasli ABSTRACT Department of Architecture Engineering The Holy Kaaba is the house of God; the home of greatness secrets, wisdom Tarbiat Modares University, Tehran, Iran and divine beauty, which is reflected in all his creatures. This study aims to [email protected] find the role of the shape of holy Kaaba in producing such kind of spaces and discovering the characteristics possessed by its form which has an impact in Mohammad Reza Bemanian creating such incorporeal space. In this study, scientific articles and Department of Architecture Engineering research were used to achieve the rules of research theory with taking into Tarbiat Modares University, Tehran, Iran account considering the position of Islamic theoretical and practical wisdom. [email protected] In the process of creating works of art, architecture and joint issues with urbanization, and by using the rational method to find out, in the end, the study shows the space of Holy Kaaba is a sign of divine glory from visualization and embodiment material. The nature veil in this space shines the divine light in human conscience. Human perception of space is related to his knowledge of himself and the world. Human in the use of space is approaches to percepts the true meaning of it. His intellectual device with a personal intelligent device that space is created will be compatible. The holy Kaaba spiritual space makes human feel poverty in front of the richness of the homeowner. Also, a sense of peace and sustainability due to a connection felt with God and seeking to reach the perfection that has been formed by the cube-shaped of holy Kaaba. KEYWORDS: Holy Kaaba; the geometry of Kaaba; cubic shape of Kaaba; spiritual space; squaring the circle INTRODUCTION to the four human faces and the purity of his soul. The Islam means accepting the commands of God vacuum created by the existence of the Kaaba is a and the commandment. Islam came as an achievement revival of the constant feeling of God's presence in the for all the heavenly religions. Before building Islam and human soul [6] [1] [7]. mosques, the Kaaba was the first house to accept Human mostly feels confused and emotioned Adam's repentance and the place of worship and when they surround the outskirts of Kaaba. During prayer. Its wall was a crust with a door open to the Hajj, pilgrims participate in the completion of the inside. Its shape was a simple cube (the most Tawaf circle to achieve integration, homogeneity, organized form with "equal and equal" surfaces to disposal of additives, repetition, and elements [8]. ensure human comfort and stillness)[1][2]. Many people asked why they have to move As a simple, four‐faced, cubic building, the that way. All indicate a close connection between the Kaaba is the metaphorical core and literal focal point of Kaaba and the surrounding area. It is an Islamic order Islam. A lack of decoration on the neutral, earth‐toned to regulate the path in this space as stated in the Koran surface adds to the unassuming air of this building, and Hadiths and support the theory of the approach of though its implication is far from that. space architecture. It is considered by looking at the In essence, it embodies all that is Islamic – concepts of architectural space and emotions of simple, pure, and non‐changing. It acts as a central humanity. focus point for the entire Islamic community. Unity is Some researchers said that psychologically significant within the faith since every follower must there was an intricate connection between religion, bow to the same single zenith, bringing everyone place, identity, and attachment. The location is together regardless of the distance between them [3]. acknowledged as an essential component of the link The Kaaba was re‐dedicated as an Islamic house [9]. Another researcher said that it is a geometrical of worship, and henceforth, the annual pilgrimage was shape or pattern which forms the feeling of a sacred to be a muslim rite, the Hajj [4][5]. Its four faces apply place [10]. Kaaba is one of the holy places in this world, Journal of Islamic Architecture, 5(2) Desember 2018 | 103 The Impact Of Holy Kaaba Cubic Shape On The Incorporeal Space so the space around it would probably be shaped by house" word in another verse (al‐Maidah 97) [12]: the psychological connection of Islam or the “Allâh has made the Kabah, the Sacred House, geometrical form of itself. It becomes the focus of this an asylum of security and benefits (e.g., Hajj research. and Umrah) for mankind, and also the Sacred Therefore, the questions of this research are: Month and the animals of offerings and the What kind of nature of space is formed by the garlanded (people or animals marked with the existence of the Kaaba? What are the characteristics of garlands on their necks made from the outer the geometric shape of the Kaaba and its role in the part of the stem of the Makkah trees for their formation of this space? What kind of feelings are security), that you may know that Allâh has generated in the human soul and inspired by the knowledge of all that is in the heavens and all spiritual space of the holy Kaaba? that is in the earth and that Allâh is the All‐ Knower of each and everything .” METHODS Some methods were used in this study to be "The house" was also called on holy Kaaba in consistent with the research topics. Literatures, another verse (al‐Anfal 35) [12]: scientific articles, and research were used to achieve “Their Salât (prayer) at the House (of Allâh, i.e., the rules of research theory that include objectives and the Kabah at Makkah) was nothing but definition of the Sacred Mosque and Kaaba building. whistling and clapping of hands. Therefore The study was done by considering the position taste the punishment because you used to of Islamic theoretical and practical wisdom, and using disbelieve.” the rational method as used in philosophical texts of Ibn Sina. The acquired sensations and resulting impact “Al‐Masjid‐Al‐Harâm” also called on holy Kaaba on incorporeal space and the effect of Holy Kaaba in al‐Baqarah 149 [12]: cubic shape on the spiritual area have been reached a ”And from wheresoever, you start forth (for research result. prayers), turn your face in the direction of Al‐ Masjid‐Al‐Harâm (at Makkah), that is indeed the RESULT AND DISCUSSION truth from your Lord. And Allâh is not unaware of what you do.” THE “HOLY KAABA” OBJECTIVES AND DEFINITION: WHY KAABA CALLED BY THIS NAME? THE SACRED MOSQUE AND KAABA BUILDING Kaaba in Al moeen dictionary means any house Kaaba is a building at the center of Islam's most that has four corners, a room, and a home of God‐ sacred mosque; Al‐Masjid al‐Haram, in Mecca, al‐Hejaz, Sacred house. While Alaamid dictionary mentions Saudi Arabia. It is the holiest The sanctuary around anything has a cubic shape [11]. The reason for naming Kaaba is called Al‐Masjid al‐Haram (Sacred Mosque). Kaaba by this name is because Kaaba is elevated above Kaaba is a cube structure that is made of granite. the ground, and Kaaba in language also means rising. Kaaba is approximately 13.1 m (43 ft) high, with sides In addition to the fact that Kaaba is a square‐shaped, measuring 11.03 m (36.2 ft) by 12.86 m(42.2 ft). Inside and ancient Arabs used this name for any house with Kaaba, the floor is made of marble and limestone. The four corners. interior walls, measuring 13 m (43 ft) by 9 m (30 ft), are Later and in the frequent usage, "The house of clad with tiled, white marble halfway to the roof, with God Almighty" singled out by Kaaba, so anywhere darker trimmings along the floor. Kaaba name stated it refers to the house of God The floor of the interior stands about 2.2 m (7.2 Almighty. In the Holy Quran, the word Kaaba came ft) above the ground area where tawaf is performed. naturally alone in some verses, as it is mentioned in al‐ The wall, directly adjacent to the entrance of Kaaba, Maidah 95 [12] : has six tablets inlaid with inscriptions, and there are “O you who believe! Kill not the game while several more tablets along the other walls. Along the you are in a state of Ihrâm [for Hajj or Umrah top corners of the walls runs a green cloth (pilgrimage)], and whosoever of you kills it embroidered with gold Quranic verses. Caretakers intentionally, the penalty is an offering, brought anoint the marble cladding with the same scented oil to the Kabah, of an eatable animal (i.e. sheep, used to anoint the Black Stone outside. Three pillars goat, cow) equivalent to the one he killed, as stand inside Kaaba, with a small altar or table set adjudged by two just men among you; or, for between one and the other two. expiation, he should feed Masâkîn (poor Lamp‐like objects (possible lanterns or crucible persons), or its equivalent in Saum (fasting), censers) hang from the ceiling. The ceiling itself is of a that he may taste the heaviness (punishment) darker color, similar in hue to the lower trimming.
Load more

Recommended publications
  • The Meccan Era in the Light of the Turkish Writings from the Prophet’S Birth Till the Rise of the Mission - I
    ISSN 2039-2117 (online) Mediterranean Journal of Vol 9 No 6 ISSN 2039-9340 (print) Social Sciences November 2018 . Research Article © 2018 Noura Ahmed Hamed Al Harthy. This is an open access article licensed under the Creative Commons Attribution-NonCommercial-NoDerivs License (http://creativecommons.org/licenses/by-nc-nd/3.0/). The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I Dr. Noura Ahmed Hamed Al Harthy Professor of Islamic History, Vice Dean of Scientific Research, University of Bishe, Kingdom of Saudi Arabia Doi: 10.2478/mjss-2018-0163 Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time.
    [Show full text]
  • Signifying Notiiing That Which Is Not There
    liUlillIMI.IIJ thresholds 19 Signifying Notiiing This article seeks to ground itself In two literal understandings of the invisible, that is, as something, which is simply not there, or as some- thing which has been hidden. It works out from the intuitive response to the human body as a commonplace object with which we are all inti- mately familiar, and of which we commonly expected a state of com- plete presence to be normal. The body is of course also an object to which strategies of covering and exposure are applied, in a highly differ- entiated set of systems across times and cultures. That Which Is Not There A discomforting thought. I had sufficient elbow room to begin writing this on a Greyhound bus only because the young woman seated next to me had no arm from above the elbow, or at least, from above where her elbow should have been. That which is not there grasps, uninvited, our attention. j^ ^^^ ^^^^ ^^^ ^^^ ^^ ^^^ other. Another story about a chair and a missing arm. There is a chair, designed by Lutyens that has but one arm. One cannot sit in this chair without assuming a certain pose, legs crossed, left hand resting, fingers curled, on one's right thigh, right hand, raised to the chin, perhaps fram- ing one's mouth, holding the others' attention to one's face, one's con- versation. It is difficult for anyone at all comfortable within his or her own skin not to assume that pose, or the demeanor which that pose accompanies. If one is not comfortable, the only choice is to sit bolt "We deliberately left out one arm- upright, hands together on one's lap, perhaps fidgeting the one with the rest to give more ease to the body.
    [Show full text]
  • Downloaded from Brill.Com09/27/2021 10:32:48PM Via Free Access 266 Index
    Index ʿAbd al-Nāṣir, Jamāl (Nasser) 233, 234 Almássy, László 233 ʿAbd al-Raḥmān 143, 144, 151, 152, 154 Americas 171 Abd-el-Wahad (Moroccan resident in Mecca) American Oil Company 230 128 Arab Abdülhamid ii (Sultan-Caliph and Khādim Bureau/Bureaux arabes (military system of al-Ḥaramayn) 71, 115 administration) 96, 121 ʿAbdullāh Saʿīd al-Damlūjī 196 hygiene 194 Abdur Rahman 95, 96 migrants in Poland 156 Ablonczy, Balázs 227 Revolt 96, 97 Abraham 137, 166 Arabia (see Saudi Arabia) Abul Fazl 23 Arabian Abu-Qubays (mount) 128 Peninsula 5, 119, 143 Aceh 28, 93 horse, walking on pilgrims 166 Aden 11, 25, 90, 96, 99, 101, 145, 154 architecture 166 Afghanistan 95, 103, 115, 207 music and dancing girls 165, 167 Africa 34, 41, 81, 95, 99, 113, 121, 143, 144, 148, sea 21 150, 171, 192, 198, 240 ʿArafāt África ( journal) 261 the Day of 209, 210, 211 Africanism 241 the Mountain of 90, 151, 185, 200, 201, 204, Akbar Nama 23 207, 209, 210, 223 Akbar (Emperor) 23, 30, 37 the Plain of 97, 212 ʿAlawī, Aḥmad b. Muṣṭafā al- 251 Arenberg (d’), Auguste 130 ʿAlawiyya (Sufi order) 251 Armenian 4, 148 Al-Azhar x, 221, 222, 223, 232, 233, 234, 259 Attas, Said Hossein al- 201 Album with photographs of Polish mosques Asad, Muḥammad (Weiss, Leopold) 174, 195 177 Asia 10, 16, 17, 20, 21, 24, 30, 34, 38, 43, 47, 52, Albuquerque, Alfonso de 19 59, 81, 95, 107 Alcohol 150, 230 Assimilationist 212 Alexandria 143, 144, 154, 222, 227, 229, 240, Asssemblé Nationale (French Parliament) 249, 258 121 Alexandria Aurangzeb 31 Fuad i Airport in 257 Australia 171 Spanish consul
    [Show full text]
  • Haj Al-Qiran Hajj Al-Qiran Involves Combining Umrah and Hajj, with Only One Ihram for Both
    Haj Al-Qiran Hajj al-Qiran involves combining Umrah and Hajj, with only one Ihram for both Stages of Al-Qiran In this section we give details of each stage of Hajj al-Qiran and provide advice on the rituals that must be performed if the Hajj is to be completed satisfactorily. Ihram Bathe yourself (ghusl). Put on the white clothing of Ihram. The white garment of the Ihram consists of two pieces of white cloth: the cloth covering the upper part of the body is the Rida'; the cloth covering the lower part of the body is the Izar. After donning the white garment of Ihram and verbally declaring the intention to perform Umrah and the specific type of Hajj, recite the Talbiyah. Now that you are in a state of Ihram, you are subject to a number of prohibitions. You must NOT: wear sewn clothes cut or pluck hair clip nails cover your head wear perfume engage in sexual intercourse Other prohibitions include entering into a marriage contract, hunting, or cutting down trees in the Sacred Precinct. Performing the Welcome Tawaf and Sa'y The correct procedure for these rites is set out in the Rituals of Umrah but we repeat them here for the convenience of the user: Enter the Holy Sanctuary (al Masjid al Haram), preferably right foot first through the Bab as-Salam gate, reciting the Talbiyah: 'Labbayk, Allahumma Labbayk. Labbayk, La Shareeka laka labbayk. Innal-hamda wan-ni'mata laka wal-mulk La shareeka lak' The above means: 'Here I am O Allah, (in response to Your call), here I am.
    [Show full text]
  • The Arab and Arab Islamic and Muslim Architecture
    Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. THE ARAB AND ARAB ISLAMIC AND MUSLIM ARCHITECTURE OF THE OLD HOLY MASJID AND AL-KA'ABAH A Monadic Interpretation of the Two Holy Buildings by Eduard Franciscus Schwarz A Thesis Submitted to Massey University Wellington Campus, New Zealand in Part Fulfilment of the Requirements for the Degree of Master of Philosophy Massey University of Wellington 2005 The Holy Complex in Makkah al-Mukarramah in Saudi Arabia Acknowledgments Although I belong to those who were indirectly indoctrinated by the Bauhaus, Architecture has moved well away from the Bauhaus architecture and Bauhaus philosophy into that can be referred to as labyrinth architecture with a poetic base. However, the tendency to perceive architecture as a body poetic needs to be queried. That architecture had moved away from the architecture advocated by the Bauhaus was particularly realized during my study at Massey University, Wellington Campus, during 2004. Contact with art students and staff, trained in art and fashion were very useful. Without the help of others, the writing of the thesis would have been more difficult. My thanks go to Professor Duncan Joiner, who was my supervisor. I am also thankful to the Massey University Library, Wellington Campus that carried out a literature search in support of this work. Massey University also provided me with computers for the writing of the work, Brian Halliday, now retired, needs mentioning here, so does Ken Elliot for the constant help he gave computer-wise.
    [Show full text]
  • The History of Implementation of Pilgrimage in the Pagan Era
    International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 12 ISSN: 2222-6990 The History of Implementation of Pilgrimage in the Pagan Era 1Rizalman Muhammad, 2Faiz Hakimi Mat Idris, 3Kamaliah Salleh, 2Ahmad Zahid Salleh, 2Mohamad Zaidin Mohamad 1Institut Pendidikan Guru, Ipoh Campus, Malaysia 2Faculty of Islamic Contemporary Studies, UniSZA, Malaysia 3Faculty of Law, Accountancy & International Relations, UniSZA, Malaysia Email: [email protected] DOI: 10.6007/IJARBSS/v7-i12/3636 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i12/3636 Abstract The first pilgrimage performed by the Prophet Abraham which was in the 20th century BC had eventually been mixed with polytheism and heresy elements before Prophet Muhammad (P.B.U.H) was sent to this world. In this regard, this article aims to reveal the ritual of the hajj in the ancient Arab society which is different from the current practice of Muslims nowadays. This article is a qualitative study using content analysis. The finding reveals that although Arab community remained to believe in Allah, but in view to the long gap between the two ages of Prophet Abraham and Prophet Muhammad (P.B.U.H.), they had mixed up the implementation of a true and wrong rituals in their pilgrimage. Keywords: Pilgrimage, Pagan Arabs, Kaaba, Mecca Introduction The term Jahiliyyah is derived from jahl which connotes a description of pre-Islamic Arab society who were ignorance of the God, the prophets, the way of life, and who were also arrogantly and imperiously proud of their lineage (Ibn Manzur n.d.). It was a dark age of the Arab history with the absence of divine light to guide their faith, and their lives were fully deviated and strayed from the religious method.
    [Show full text]
  • The Aesthetics and Greatness of the Kiswah of the Kaaba in the Saudi Era
    International Journal of Islamic and Civilizational Studies Full Paper UMRAN The Aesthetics and Greatness of the Kiswah of the Kaaba in the Saudi Era Duaa Mohammed Alashari*, Abd.Rahman Hamzah, Nurazmallail Marni Academy of Islamic Civilization, Faculty of Social Sciences and Humanities, Universiti Teknologi Malaysia, 81310 UTM Johor Bahru, Malaysia *Corresponding author: [email protected] Article history Received: 2020-04-08 Received in revised form: 2020-10-15 Accepted: 2020-10-16 Published online: 2021-02-28 Abstract The Kaaba has a long history and considered as praising and sacredness for Muslim all over the Islamic world. The Kaaba garment (kiswah) received during the Saudi era meticulous attention in terms of quality of artistry, implementation and manufacture. The most important feature that distinguished the Kaaba dress and added to its aesthetic value is the Arabic calligraphy and Islamic motifs. these arts are illuminate and decorate the Kiswah of the Kaaba. Also, the Kiswah of the Kaaba is a sign of respect, honour and reverence for The Holy House. This study is an investigation into the aesthetics of the Kiswah of the Kaaba during the Saudi era. The study aims to expose the aesthetics and spirituality of the Kaaba gown in the Saudi period. The research employed the descriptive method through, using this method, the researcher was able to knowledge about the kiswah of the kaaba as well as about Arabic calligraphy that embellishment the Kiswah by artistically executed. Moreover, this research aims to study the aesthetic value of the Kiswah of the kabab that under the supervision of the calligrapher Moktar Alam.
    [Show full text]
  • MECCA: Cosmopolis in the Desert
    MECCA: Cosmopolis in the Desert THE HOLY CITY: ARCHITECTURE AND URBAN LIFE IN THE SHADOW OF GOD Salma Damluji Introduction In 1993, I was asked to head the project for documenting of The Holy Mosques of Makkah and Madinah Extension. The project was based at Areen Design, London, the architectural office associate of the Saudi Bin Ladin Group. Completed in Summer 1994, the research and documentation was published in 1998.1 Several factors contributed to the complexity of the task that was closely associated with the completion of the Second Saudi Extension that commenced in 1989 and was completed in 1991. Foremost was the nature of the design and construction processes taking place and an alienated attempt at reinventing “Islamic Architecture”. This was fundamentally superficial and the architecture weak, verging on vulgar. The constant dilemma, or enigma, lay in the actual project: a most challenging architectural venture, symbolic and equally honourable, providing the historic occasion for a significant architectural statement. The rendering, it soon became apparent, was unworthy of the edifice and its historical or architectural connotations. In brief an architectural icon, the heart of Islam, was to be determined by contractors. The assigned team of architects and engineers responsible were intellectually removed and ill equipped, both from cultural knowledge, design qualification or the level of speciality required to deal with this immense, sensitive and architecturally foreboding task. The Beirut based engineering firm, Dar al Handasah, was originally granted the contract and commenced the job. We have no information on whether the latter hired specialised architects or conducted any research to consolidate their design.
    [Show full text]
  • Narguess Farzad SOAS Membership – the Largest Concentration of Middle East Expertise in Any Institution in Europe
    Volume 8 - Number 3 February - March 2012 £4 | €5 | US$6.5 THIS ISSUE : IRAN ● The political cost of sanctions ● Iran’s online war ● Norouz ● Shirazeh Houshiary ● Veggiestan ● The Hajj in London ● Poetry ● PLUS Reviews and events in London Volume 8 - Number 3 February - March 2012 £4 | €5 | US$6.5 THIS ISSUE : IRAN ● The political cost of sanctions ● Iran’s online war ● Norouz ● Shirazeh Houshiary ● Veggiestan ● The Hajj in London ● Poetry ● PLUS Reviews and events in London Interior of the dome of the house at Dawlat Abad Garden, Home of Yazd Governor in 1750 © Dr Justin Watkins About the London Middle East Institute (LMEI) Volume 8 - Number 3 February – March 2012 Th e London Middle East Institute (LMEI) draws upon the resources of London and SOAS to provide teaching, training, research, publication, consultancy, outreach and other services related to the Middle Editorial Board East. It serves as a neutral forum for Middle East studies broadly defi ned and helps to create links between Nadje Al-Ali individuals and institutions with academic, commercial, diplomatic, media or other specialisations. SOAS With its own professional staff of Middle East experts, the LMEI is further strengthened by its academic Narguess Farzad SOAS membership – the largest concentration of Middle East expertise in any institution in Europe. Th e LMEI also Nevsal Hughes has access to the SOAS Library, which houses over 150,000 volumes dealing with all aspects of the Middle Association of European Journalists East. LMEI’s Advisory Council is the driving force behind the Institute’s fundraising programme, for which Najm Jarrah it takes primary responsibility.
    [Show full text]
  • Hajj the Islamic Pilgrimage According to the Five Schools of Islamic Law
    Published on Books on Islam and Muslims | Al-Islam.org (http://www.al-islam.org) Home > Hajj The Islamic Pilgrimage According to The Five Schools of Islamic Law Hajj The Islamic Pilgrimage According to The Five Schools of Islamic Law Log in [1] or register [2] to post comments Adapted from "The Five Schools of Islamic Law" Author(s): ● Allamah Muhammad Jawad Maghniyyah [3] Publisher(s): ● Ansariyan Publications - Qum [4] Category: ● Hajj (Pilgrimage) [5] Topic Tags: ● Hajj [6] ● Schools of Thought [7] ● Law [8] ● Fiqh [9] Old url: http://www.al-islam.org/hajjandfiveschools/ The Hajj The Acts of the Hajj At the beginning, in order to make it easier for the reader to follow the opinions of the five schools of fiqh about various aspects of Hajj, we shall briefly outline their sequence as ordained by the Shari'ah. The Hajj pilgrim coming from a place distant from Mecca assumes ihram1 from the miqat2 on his way, or from a point parallel to the closest miqat, and starts reciting the talbiyah.3 In this there is no difference between one performing `Umrah mufradahor any of the three types of Hajj (i.e. tamattu, ifrad, qiran). However, those who live within the haram4 of Mecca assume ihram from their houses.'5 i.e. `God is the greatest') and tahlil) اﻟﻠَّﻪِ أَﻛْﺒَﺮ On sighting the Holy Ka'bah, he recites takbir i.e. `There is no god except Allah') which is mustahabb 6 (desirable, though) ﻻ إﻟﻪ إﻻ اﻟﻠﻪ not obligatory). On entering Mecca, he takes a bath, which is again mustahabb.
    [Show full text]
  • Islamic Studies and Religious Education Bi-Annual Curriculum
    Islamic Studies and Religious Education bi-annual Curriculum Subject Leader: Mr Abdullah AS Patel, Deputy Head Teacher Intent We are committed to providing a curriculum with breadth that allows all our pupils to be able to achieve the following: ● Build Islamic character, through the termly topics, and a special focus on character building in the final term. ● To learn relevant knowledge to their religious preferences and the values they come with from home. ● To challenges, motivate, inspire and lead them to a lifelong interest in learning, using their Islamic values as a base for further religious exploration, in further education. ● To facilitate pupils to achieve their personal best and grow up to be Muslims with a strong sense of identity. ● To create a link between different subjects to give the pupils and appreciation of the breadth and connected nature of learning. ● To promote active community involvement, we will ensure pupils are prepared for life in modern Britain, by teaching universal human values, and dedicating time in the year to learning specifically about British Values. Implementation To help us achieve our Islamic Studies curriculum intent, we will: ● Offer a quality-assured curriculum using multiple syllabi, and ensuring all lessons are well-planned and effectively delivered. ● Provide pupils and parents with ‘Tarbiyah’ checklists to monitor their character-building progress. ● Where appropriate, we will provide pupils with the tools to learn more effectively by means of practical demonstrations. ● To build a sense of tolerance and respect, we will arrange trips to visit different places of worship to learn about others and appreciate their teachings.
    [Show full text]
  • Living the Muslim Life - Meditating and Retreating to the Mosque for the Last 10 Days of Ramadan Can Bring a Special Closeness to and Charitable Causes
    The Ten Obligatory Acts Shahadah – 1st Pillar Salah – 2nd pillar Salah at home: Muslims are allowed to pray at home. They must perform wudu Sawm – 3rd pillar before prayer but they do not need a special room in their house to pray. Sunni Muslims refer to their faith as ‘the house of Islam’ ‘There is no God but Allah and Muhammad is the History of Salah Muslims will use a prayer mat, which they position so it is facing Makkah, in the same way as it would in a mosque. Muslims women can often find it useful to Ramadan: Ramadan is the ninth month of the Muslim Year, but that does not mean that it happens in September. by which they mean their home. A house needs Prophet of Allah’ Salah is the five times a day ritual prayer of Islam. Salah as it pray at home, especially if they have children to look after. Muslims traditionally follow a lunar calendar which is slightly shorter than the solar year, it means that Ramadan will foundations and for Muslims, this is the Qur’an. The is known today began with Muhammad. According to the Muslim be slightly earlier (by about ten days) in the Western calendar every year. ‘House of Islam’ is supported by the 5 pillars. The Ten Shahadah means ‘to observe, witness, testify’, The biographies, Muhammad began a system of morning and evening Jummah prayer: The midday prayer every Friday is considered to be special, Obligatory Acts were developed by the Twelve Imams of first part shows the belief of Tawhid, that there is prayers.
    [Show full text]